On the Cherubim; and on the Flaming Sword; and on the First-Born Child of Man, Cain (56-60)

All the rest of the human race gives names to things which are different from the things themselves, so that the thing which we see is one thing, but the name which we give it is another; but in the history of Moses the names which he affixes to things are the most conspicuous energies of the things themselves, so that the thing itself is at once of necessity its name, and is in no respect different from the name which is imposed on it. And you may learn this more clearly from the previous example which I have mentioned.

When the mind which is in us, and let it be called Adam, meeting with the outward sense, according to which all living creatures appear to exist (and that is called Eve), having conceived a desire for connection, is associated with this outward sense, that one conceives as in a net, and hunts after the external object of outward sense naturally. For by means of the eyes it arrives at a conception of colour, by the ears it conceives sound, by the nostrils it arrives at a conception of smells, of flavours by the organs of taste, and of all substance by those of touch; and having thus conceived it becomes pregnant, and immediately it is in labour, and brings forth the greatest of all the evils of the soul, namely, vain opinion, for it conceives an opinion that everything that it has seen, that it has heard, that it has tasted, that it has smelled, or that it has [*]

And there is nothing unnatural in its receiving this impression, for there was a time once when the mind had no conversation with the outward sense, and had no outward sense, being very far removed from all things which were gregarious and in the habit of associating together, and itself resembling those solitary animals which feed by themselves. Accordingly as at that time it was classed by itself it did not touch any body, inasmuch as it had no organ in itself by which to take hold of external objects, but it was blind, and devoid of power, not being such a being as most people call a person when they see any one deprived of his eyes, for such a person is destitute of only one external sense, and has great and abundant vigour in the others.

But this mind, being curtailed of all the faculties which are derived from the outward senses, and being really powerless, being but the half of a perfect soul, destitute of the faculty by which it might naturally be able to conceive bodies, being but a fragment of itself, deprived of its kindred organs, and as such unfortunately is wholly deprived of these organs of the external senses on which it might rely as on a staff, and by which it might have been able to support itself when tottering. From which cause a great darkness is spread over all bodies, so that nothing can be visible through it; for there was no outward sense by which things could be distinguished.

God therefore, wishing to give it the faculty of comprehending not only incorporeal but also solid bodies, filled up the entire soul, attaching a second portion to that which he had already created, which he called appellatively woman, and by an especial name Eve, intimating the outward sense by a metaphorical expression.